Of the doctrines of Toleiha, as of the other pretenders to the prophetic office, we know little, nor indeed anything at all to show wherein the secret of influence lay. A few doggrel verses and dark or childish sayings are all that the contemptuous voice of tradition has transmitted of their teaching, if such it can be called. So far as appears, it was a mere travesty of Islam. Toleiha forbad prostration during worship. ‘The Lord,’ he said, ‘hath not commanded that ye should soil your foreheads in the dust, neither that ye should double up your backs in prayer.’ Similarly Moseilama and Sajâh remitted two of the five daily times of prayer. That four pretenders (for Sajâh the prophetess was also such) should have arisen in different parts of Arabia, and, even before the death of Mahomet, drawn multitudes after them, would seem to imply something in their doctrine deeper than senseless rhymes and more specious than petty variations of the Moslem rite.[29] So much is clear, that the spiritual sense of Arabia had been quickened by the preaching of Mahomet, and that his example had not only suggested the claims of others, but also contributed to their success. Jealousy of Mecca and Medîna, moreover, and impatience of the trammels of Islam, were powerful incentives for Bedouins to cast in their lot with these pretenders. Thus the Beni Ghatafân, who before their submission to Mahomet were in league with the Tay and Asad tribes, had recently fallen out with them and lost some of their pasture-lands. Oyeina,[30] chief of the Ghatafân, now counselled a return to their old relations with the Beni Asad. ‘Let us go back,’ he said, ‘to our ancient alliance which we had before Islam with them, for never since we gave it up have I known the boundaries of our pasture-lands. A prophet of our own is better than a prophet of the Coreish. Besides, Mahomet is dead, but Toleiha is alive.’ So saying, Oyeina, followed by 700 warriors of his tribe, joined the false prophet at Bozâkha. [Sidenote: Khâlid reclaims the Beni Tay.]